which was signifyed by the Paschal Lambe the bodye of the Lorde is not only to be eaten but also to be offred vp I deny the consequence For the Apostle Paul comparing y t Easter of y e old Testament w t the Easter of y ◠new Testament writeth For our easter also was offred vp euē Christ he sayth not is offred vp shalbe offred vp in y e Eucharist but was offred vp vn derstāding the sacrifice y e was done vpon y e crosse For euē as the immolatiō of the Paschal lambe was a bloudy immolation so also Christ vpō the crosse offred vnto the father a bloudy sacrifice for the sinnes of the whole world Therfore y e immolatiō of the paschal lamb doth no way confirme the idolatrous sacrifice of the Masse which paschall Lambe was a fygure and type of the Sacrifice that should be made vpon the crosse The v. argumēt in Malachy we rede written From y ◠sūne rising to the Sūn set great is my name among the gētiles in all places a cleane oblation is sacrificed offered vnto my name bicause my name is great among the gentiles saith the Lord of hostes If we say y e the prophet speaketh this of the prayers of the godly of the sacrifice of prayse of which the Epistle to y e Hebrewes thus speaketh by him therfore let vs always offer vnto god the sacrifice of prayse that is the fruite of the lippes which con fesse his name they wil streight way answer vnto vs that this is an inuentiō and fained tale of y e Lutherians let thē therfore heare what Ierome saith vpon this place whose authority is w t this counsel counted most sacred who vnderstādeth the sētēce of the prophet to be spokē of y e praiers of y e people of y e new testament by no meanes vnderstādeth he it of the oblatiō of y t body bloud of Christ. Wherfore let them cease by this place to confirme the sacrifice of the Masse which in no part maketh on their side The sixt argumēt The Apostle writing vnto the Corinthiās saith ye cānot be pertakers of y e table of y e lorde of y ◠table of deuils On y t tables of deuils were made obla tiōs Wherfore also on the table of y e lord is an oblatiō of y e body bloud of Christ. There is no reason at al of this con sequence For y e apostle dothe of this thing onelye admonish y ◠Corinthians y ◠they which cōmunicate in y e supper of the Lord wherin is celebrated the memory of the sacrifice of the crosse oughte not to communicate w t the sacred things of the gentiles in whose name so euer they come For they were offred vnto deuils not to God although the Gentiles thought they offred sacrifices vnto the true and liuely God But by this place the aduersaryes shall neuer proue y e the Eucharist is a sacrifyce propitiatorye which y e Apostle calleth the Supper of the Lord and in no place a sacrifice And al mē see how weake this cōsequence of the Councel is Paule in eyther place vnderstandeth an alter therfore in eyther place is sacrifyce made But what if in eyther place he vnderstode not an alter He calleth it the table of the Lord and not an alter These arguments in an euill cause are farre soughte and fetcht and they labour in vayne by wordes coniectures to establysh that which may be confuted by the institution of Christe and manifest testimonyes of Paule The last argument is taken of the custome of the Patriarches and Iewes vnlesse peraduenture they vnderstand the Gentiles also vnder the name of nature as in y ◠last former Councell in the yeare 1551. A Monke at Trent openly preached y e the Gentles are by the lawe of nature saued without Christ. The argumente is To a fygure or shadowe aunswereth a body The sacrifices of y ◠Gentiles and Iewes signifyed y e sacrifyce of y e Eucharist Therfore the Eucharist is a sacrifyce Of the sacrifices of y e Gentiles we wil now say nothyng whose gods are deuils theyr sacrifices are sacrifices of deuils and not of God But only we will speake of the sacrifyces of the Iewes which no Christian man denyeth but y ◠they were types and figures of Christ. And they wer types of the sacrifyce y e was made vpon the crosse as we haue before shewed oute of Paule bycause the sacrifyce of the crosse was the consummation and perfection of all the Leuiticall sacrifices Wherefore y ◠minor or second proposition is simply to be denyed for as much as y e Iewysh sacrifices shadowed not the Eucharist but the sacrifyce which was made vpon the crosse These things I thought briefly at the lest to touch and not thoroughly to entreate of y e euen the vnlearned also might see y ◠the sacrifyce of the papistical masse leaneth to no fyrme reasons or argumentes which sacrifyce y ◠counsel of Trent but I feare me to late confyrmeth by theyr authoritye now let vs make haste to examine those doctrines which followe For I would not holde the reader in those things which of themselues are manifest and are of other learnedly and aboundauntly confuted In the thyrd doctrine is by these most manifest words taught y t the sacrifyce of the masse is in very dede prop◅tiatory and y e through it is obtayned grace by oblation whereof the Lorde is pacifyed and forgeueth greate crimes sinnes Of it one only reason is brought forth of the Councell Christ is a sacrifyce propitiatory In the Eucharist is Christ. Therefore the Eucharist or masse is a sacrifyce propitiatorye CHildren y e haue bene brought vp in scholes do see that in this argument are foure termes for Christ signifyeth one thing in the maior or fyrst proposition an other thing in the minor or second proposition For Christ is called a sacrifice in y ◠action or rather passion wherein he was offred vpon the crosse vnto God the Father for the synnes of the world But in the Supper he is called the meate of the faythfull Christ therefore is but one in consideration of the person but diuerse respectes cleaue vnto hym And therefore he would in the Supper be eaten and not offered as the Apostle expressedly expoundeth As often as ye shall eate this bread and drinke of thys cup ye shall shewe the Lords death till he come He sayth not so often as ye shal offer thys bread but shal eate thys bread Wherfore euen as it followeth not Christ healed Peters wiues mother Christ is in y e Eucharist Therfore christ in y e Eucharist healeth Peters wiues mother So also follo weth not this argumēt broughte of y ◠sacrifice of y ◠masse Thou wilt now laugh Reder as I suppose at theyr ridi culous cōclusiō but marke wel thou shalt see y ◠the coū sel of ◅rēt doth after this
before the ende of the worlde euen spite of theyr teeth spread abrode hys doctrine thorough but the whole world Nowe let vs also come briefly to confute y t other decrees whiche are set forth concerning the sacrifice of the Masse and the Eucharist ¶ Articles concerning the Sacrifice of the Masse to be examined by the diuines 1 WHither the masse be only a commemoration of the sacrifice whiche was made vpoÌ„ the Crosse and not a true sacrifice 2 Whither the sacrifice of the Masse do derogate the sacrifice that was made vpon the Crosse. 3 Whither in these wordes do this in remeÌ„braÌ„ce of me Christ ordeyned that y e Apostles should offer his body and bloud in the Masse 4 Whither the sacrifice that is made in y e Masse profiteth the receauer only and can not be offred for other as wel quicke as dead also for their sinnes satisfactions other necessities 5 Whither priuate Masses namely wherein the priest onely no other do communicate be vnlawfull and to be abrogated 6 Whither it be repugnant with the institution of Christe that in the Masse water is myngled with wyne 7 Whither the Canon of the Masse do contayne errors and be to be abrogated 8 Whyther the rites of the Churche of Rome wherin the wordes of consecration are spoken secretly and with a soft voice be to be coÌ„deÌ„ned 9 Whyther the Masse ought to be celebrated but in the vulgare tongue onely whiche al meÌ„ may vnderstand 10 Whyther it be an abuse to attribute certayne Masses vnto certayne sainctes 11 Whyther the ceremonies garmentes and outward signes whiche the Churche vseth in the celebration of Masses are to be taken away 12 Whyther it be one and the selfe thing Christe to be offred vp mystically for vs and to be geueÌ„ vnto vs to be eaten 13 Whyther y â— Masse be only a sacrifice of prayse and thankesgeuing not also a sacrifice propitiatory both for the quicke and for the dead Let them declare whyther they be erronius or false or hereticall and to be condemned by the holy Synode And the xiii Articles aboue written concernyng the sacrifice of the Masse whiche are nowe put forth to be examined of the diuines let them be so deuided amongest them that the halfe parte of the diuines of those namely whiche shal speake firste whiche are in numbre 17 maye aunswere onely vpon the 7. firste Articles and the rest of the diuines whiche shall speake after theÌ„ to aunswere vpon the rest of the Articles followyng The decree for the examining of suspect and pernicious bookes was as it were extraordinary But nowe for as much as the â—…ucharist is the third in number of the 7. Romyshe Sacramentes and in the laste Counsell of Trent y e last Canons as touchyng confirmatioÌ„ wer publyshed abrode that all Christendome maye see that the firste Counsell is continewed and not a newe begon now I saye they diligently obserue their purposed order And firste are put forth the Articles whiche contayne the matter of the disputation concernyng the sacrifice of the Masse And these Articles do declare that the doctrine of our Churches concernyng this matter is not vnknowen vnto the Counsell So that they are the lesse to be excused from impietie whilest wittingly and willynglye they condemne the manifest truth yea and euen Christe hym selfe and hys Apostles But it were to be wished for that of these Articles proposed there should be a disputatioÌ„ had in an assembly of al the orders of the empier and of al the nobilitye of whole Christendome whiche matter namely of the sacrifice of the Masse amongest all the holye thyngs of the Papacye is the chiefest But nowe for as much as only vnlearned monkes friers in a corner of y e Citie of Trent confer their sentences together and that suche as are not repugnant and also not seriously but onelye to establishe thys Romishe idole all godly men ought to thinke it to be a trifling and vayne action And such is also the arrogancy of the CouÌ„sell that it thinketh a thing scarse worthy that it should render a reason of his decrees and Canons to the Church of God euerywher in the worlddispersed abrode But as concernyng the preposed articles let vs heare y e doctrine of the CouÌ„sel whiche the monkes and friers ministred vnto the Bishoppes that it beyng confirmed by their authoritie the sayde Articles should be published abrode by Canons ¶ The doctrine and Canons concerning the sacrifice of the Masse THe sacred Sinode c. That the auncient absolute and fully perfect faith and doctrine coÌ„cerning the great mystery of y e Euchariste may be retayned in the holy Catholike Church and be in hys purenesse preserued all errors and heresies beyng put awaye beyng instructed by the inspiration of the holy ghost teacheth and declareth of it in y e it is a true and singular sacrifice these thinges whiche followe and commaundeth the same to be preached vnto the faithful people and to be inculcated into their heartes Bycause vnder the first testameÌ„t as Paul the Apostle testifieth by reason of the imbecility of the priesthode of Leui there was no perfection it behoued God the father of mercy so ordeyning it that an other should ryse accordyng to the order of Melchisedech namely our Lorde Iesus Christe whiche myghte accomplyshe and bryng to perfection euen as many as were to be sanctified The same therefore one God and Lorde although he once vpon the altare of y e crosse would by his death offre hym self vnto God the father there to worke our eternall redeÌ„ptioÌ„ yet bicause by death his priesthode shoulde not be extinguished to the ende that he myghte shewe that he was appoynted a Prieste for euer accordyng to the order of Melchisedech and to the ende he myght as the nature of meÌ„ requireth leaue vnto hys sayde spouse the Churche a sacrifice wherein shoulde be represented that bloudye sacrifice whiche shoulde once be done vpon the crosse and that the memorye thereof shoulde remayne vnto the end of the world and that the sauyng power thereof shoulde be applyed for the remission of those sinnes whiche we dayly committe in hys laste Supper the same nyght that he was betrayed offred hys body and bloude vnto God the father vnder the formes of breade and wyne and vnder the Symboles of those selfe same things he delyuered them vnto hys Apostles whome he then ordayned Priestes of the newe Testament and commaunded them and their successoures in the Priesthood to offer them by these words Doye thys in remembraunce of me as the Catholike Churche hath alwayes vnderstande it and taught For the olde Easter beyng finished whiche the multitude of the chyldren of Israell offred for a memoriall of their Departure out of Egypte he instituted a newe Easter namely that he hym selfe shoulde bee offred vp of the Churche by the Priestes for a memoriall of hys passage out of thys worlde vnto the Father when as he hath by the sheadyng of hys
whom it was to bee fulfilled So also y ◠power of the sacrifice which he wroughte vpon the crosse hath indured in all tymes wherby all the Patriarches thorough fayth obtayned eternal lyfe which thyng the Apostle signifyed by this aduerb yesterday The selfe same power of this sacrifice indureth not only nowe presently but also with all our posterityes and that for euer Likewise y e power of his prayer intercession indureth for euer who sitting at the right hande of the father maketh intercession continually for vs. Whe as therfore y t true vse of y e supper which is an eating not an oblation of y e body bloud of Christ in y e supper extinguisheth not this his perfect absolute perpetual eternal sacrifice for y ◠cause al y e godly may iudge y t thys reasō of y e fathers is weak to establsh y e sacrifice of y e masse The thyrde argument Christ is a priest accordyng to the order of Melchisedech Melchisedech offred bread and wine Therfore the Eucharist is a sacrifyce for the quicke and the dead Thou wilt meruayle Christian Reader at y e forme of thys Sillogesmus whiche in no poynt hangeth together but vndoubtedly such are y e reasons of al maintayners of y e papacye otherwise thys argument will be no defence vnto them For if it were brought into a forme thys shoulde be the argument Melchisedech the priest offred bread and wyne Christ is a priest accordyng to y ◠order of Melchisedech Therefore in the Supper he offred bread and wine By this conclusion not only theyr transsubstantiation shall fall but also the sacrifice of the bodye and bloud of Christ shall vtterly be nothyng For Melchisedech offred not the body of Christ but bread but the papistes say Christ offred hys own body and not bread Farther to the maior or fyrst part we answere That Melchisedech neuer offred vnto God the Father bread and wine which thyng they can neuer proue by the text but offred them vnto Abraham and hys companions whom as they returned weary frō the victory he refreshed which thing this Hebrew word Hotsia declareth which signifyeth not to offer but to profer And if Melchisedech were to bee cōpared with Christ in consideration of bread and wine the author of the Epistle vnto the Hebrewes whatsoeuer he was being vndoubtedly a diligente searcher of the holy scriptures would by no meanes haue left it vnspoken of wherof yet he maketh no mention at all But in y e the holy fathers vsed not only thys fygure but also the name of a sacrifice it is not to be doubted y t they vnderstode not on ly the memorye of thys sacrifice but also thought by thys meanes to helpe theyr imbecilitye whiche were accustomed to the sacrifyces eyther of the Iewes or of the Gentiles There withal also they laboured to repel the importunitie of those which cryed y t Christian people contrarye to the manners and custome of all nations and peoples wandred without any outward and publicque sacrifyce Wherfore they opposed agaynst all men as well Iewes as Gentiles the Eucharist wherein not only al the godly and faythfull communicated in the bodye and bloude of Christ but also a publique and solemne memoriall of the sacrifice y ◠was done vpon the crosse was celebrated with thankesgeuing that is as the Epistle to y e Hebrewes sayeth by him the sacrifice of prayse was offred vnto God that is the fruite of the lippes that confesse hys name In this place also is diligently to be noted the inconstācye and shorte memory of the Councel of Trent for that here it affyrmeth y e by the sacrifyce of y e Masse is represented a sacrifice propitiatory but afterward it stryketh with a curse those which denye y e the sacrifice of the masse it self is the very sacrifyce propitiatorye for the synnes of the quicke and the dead whereof we will speake in his place But wheras they say that in the sacrifice of y e masse is represented the bloudy sacrifice y e was done once vpon the crosse what other thing do they make of the masse than a Paschal or Easter play From which in this thing only y e masse differeth bycause in a Paschal play the historye of y ◠passion of Christ is represented by many persons but in the papisticall masse al things are done by one only sacrificing priest If a man shoulde demaunde of them by whō thys sportfull and histrionicall representation was instituted which consisteth in outward gestures they cā bring forth neither the Apostles nor Christ as it is a litle before shewed out of Platina For these histrionicall gestures of these sacrifycing priests were vtterly vnknowen vnto the Apostles and vnto the primatiue church But wheras the holy fathers of the counsell saye that Christ in hys last supper offred vnto God the father hys body and bloud vnder the formes of bread and wyne that is by the same simplicitye of all the Godly reiected as of y t Counsel it is affyrmed for thereof they can neyther bring out a testimonye of the holy scripture nor yet a testimony of any al◅o wed writer as our men haue in other places aboundauntly declared Of the self same authoritye is y t which they affyrme of the Apostles namely y e Christ by these words Do thys in re membraunce of me ordained the Apostles priests of the new Testament For they fayne that a peculiar kynde of men was ordayned and instituted to celebrate thys sacrifyce namely priestes whiche shoulde daily for the sinnes of the quicke and the dead offer the sacrifyce of y ◠masse in a players garment accustomed to be vsed in the Romysh church But there is none so rude in y e holy scriptures which seeth not y e the counsel is to farre out of y e waye in thys thing For forasmuch as sacraments ar added as seales vnto doctryne the administration of them is geuen in charge vnto them vnto whome the ministerye of teaching is committed Wherefore euen as Christ by thys worde Baptyze ye ordayned not a certayne kynde of lyfe of Baptizers so also by these woordes doe thys he ordayned not any certayn order of sacrifycers which thorough out the whole papacye are as apt to teache as is an Asse to play on the harpe And suche is the impudency of an infinite number of sacrifycing priestes that thei are not ashamed to say y ◠it pertayneth not to their dutye and office to teach in the Church whiche are ordered only for three thinges in the masse as a certayne one of this kynde of great learned men spake and that by these formal wordes Receaue power to offer sacrifyce vnto God to celebrate masses both for the quicke and dead in the name of the Lord. The fourth argument In y e old Testament y e Paschall Lambe was not only eaten but also offred vp Therefore in the Supper of the Lorde also
māner cōclude no otherwise Who therfore would not deride theyr decrees It is neces sary y e they com armed w t other argumēts if they wil w t ex treme vnctiō succor their masse being now sick in a mā ner in al prouinces and kingdomes geuing vp the ghost Howbeit they are not ashamed in y e meane time to affirme y ◠the sacrifice of y e masse doth not derogate the sacri fyce of y e cros If by vertue of y e sacrifice of y ◠Crosse al sins ar forgeuē as y e doctrine of y e prophetes of y ◠Apostles euery wher teach it followeth y ◠by y e sacrifice of y e mas no sy n is forgeuē but if certaine sins are forgeuē by y e sacrifice of y e masse as this decre manifestly sayth Thē not al sins are forgeuē by the sacrifice of y e crosse Let al vp right men here iudge what a great derogatiō it shoulde be to y e sacrifice of the cros if they affirm y e in themas is a sacrifice propitiatory for y e syns of mē And vnles y e whole worlde had bene bewitched with this opiniō y ◠by y ◠work of y e sa crifice of the masse sins are erpiated the rightes yearely reuenewes of the sacrificing priests and Monkes had not so encreased who haue almost scraped vnto them selues all the treasures of the worlde Let al the godly readers also marke in thys place y ◠the masse whyche was allowed by the Interim is condemned of the counsel and vtterly taken away vnder color wher of many were deceaued especiallye for y e in the imperiall assemblies it had the byshop of Sydon as a trompet and open publysher thereof who perswaded men that in the restauration of the masse is not cōmended vnto y ◠church a sacrifice propitiatory but a sacrifice of commemoratiō or of thanks geuing for there was but one only sacrifice propitiatory which was done vpō the crosse but in the is a sacrifice of thankes geuinge or of commemoration wherein the passion of Christ should be represented But wheras the councel sayth that the frute of the sacrifice of the crosse is by the sacrifice of the masse applied to the beholders of the masse is receiued of them therof they bring no reason at all wheras there was yet moste nede of all For the holy scripture in no place maketh any mencion of this applicacion Discipulus in dede in a ser mon of the. 12. fruites of the masse maketh menciō of this also but w tout testimony of the scripture The scripture teacheth y ◠the benefites of the sacrifice of Christ are appli ed vnto the beleuers by the receyuing of the sacramēts but no where do they teach that they are applied to the beleuers by the receuig of the sacramēts but no wher do they teach y e they are applied by hering or seing of masse Wherefore it is a horrible prophanatiō of y ◠supper of the Lord which y e coūsel in this place cōfirmeth y ◠also y e sacrifice of y e masse is to be offred euē for y e dead as the coū sel termeth for such as ar not yet fully purged For y e lord instituted y e Eucharist for y ◠liuīg not for y ◠ded Nether would we haue only lokers on herers but gests eaters drinkers acordig to his institutiō which shuldshew forth his death But of y e error y ◠mē are purged in y e fyre of purgatory we haue before spokē inough namely y ◠it is nothing els but a vayne fayned lye brought into the church through ignorance of 〈◊〉 power of y e passion death of Christ. For soules are not purged frō sins by any fire either terrestial or infernal but by y e deth blud of Iesus Christ as Iohn saith The blud of Iesus christ his son clēseth vs frō al sin Euen as therfore there is no purgatory fyre so also is it nothing els but a prophanatiō of y ◠supper of y e Lord to offer sacrifice for the dead whome also it should nothyng profet although it did much profyte thē y e be on lyue For y ◠ministery of y e word y e Sacramēts was instituted for y e liuig not for y e dead But it profiteth y ◠dead so farforth as it was applied vnto thē when they wer on liue after death there is no more application by the ministerye of them that be on lyue In the which doctrine or decree ar confyrmed two pernitious errours One is That masses are to be celebrated in the honour of saintes The other is that the aydes and helpes of saintes are to be implored both whiche are repugnaunt vnto the expresse word of God For Christ instituted not the Eucharist to the memorye of saintes but for the commemoration of hys death do this sayth he in remembrance of me not of my mother or of my saints Paule calleth it the shewing forth of the death of Christs and not of saintes For although it be not of it selfe vngodlye euen in the vse of the Eucharist to make mentiō of the saints whiche haue valtantly lost theyr liues for the glory of Christ and constantlye shed theyr bloude in confessing of hym as we rede was done in the primatiue church yet is it synne and a horrible prophanation of the Supper to teachy ◠by thys worke wrought the aydes and helpes of saintes are deserued and applyed vnto them When as in the Euchariste Christ dealeth with the faythfull and the faythfull with Christ and not with dead saintes But of it selfe it is wicked and idolatrous to call vpon saintes For inuocation of saintes not onely wanteth an expresse commaundement and promise of God but it is ex pressedly commaūded in the scripture y e we should cal vpon God only in all aduersityes Call vpon me in the daye of tribulation and I will deliuer thee and thou shalt glorifye me Christ also Come vnto me all ye y ◠laboure and are laden and I will refreshe you But of y t dead saintes the Scripture testifyeth y ◠they are ignoraunte of thynges humane as it is written Abraham knoweth vs not and Israell hath not knowen vs. Thou Lord art oure father our redemer c. For y ◠meanyng of the Prophcte is we in vayne conuert our selues eyther to Abraham or to Israel which are dead and are ignoraunt what is done on earth vnto whom our cogitatiōs and temptations are not opē But thou God only arte the searcher of our heartes and imbracest vs with a fatherly affection whiche also onely and soly canst deliuer vs from all euill Wherefore forasmuch as it is of it selfe wicked to emplore the aydes and helpes of saintes whither it be in spirituall things or in thinges outward corporall y e impietye is by this decree
doubled wherunto the Eucharist also is compelled to serue which was not to this end instituted of Christ but rather neglecting the defence and inuocation of saintes we are taughte to seke and repose al our defence agaynst all manner of euils in Christ only In the sixth decree the Counsell affyrmeth That y e Canon of the masse is so pure frō al error y e there is nothîg conteyned therin which geueth not a great swete sauor of a certaine holynes and piety c. And afterward in the vi Canon it striketh with a curse all those whiche say y ◠the Canon conteyneth any errors What is impudency if this be none In so great a light of the truth of the Gospel to deny y e the Canon of y ◠masse contayneth any errors But I wil not make any long con futation of them but briefly make mention of the principall errors whiche at the fyrst sight the godly reader shall perceaue are repugnaunt vnto the holy Scripture The fyrst error Strayght way in the beginning of the Canon the Priest speaketh thus For whō we offer vnto thee or els whiche offer vnto thee this sacrifice of prayse both for himselfe and for all hys for the redemption of theyr soules Thou seest here Christian Reader not only a small error but also horrible impietye a sacrifycing prieste to offer the sacrifice of the masse for y e redemptiō of soules when as all the soules of the Badly are by the sacrifyce of Christe done vpon the Crosse redemed from the anger of God from sinnes and from hell as it is written vnto the Hebrewes Christ the high priest of good things to come by hys owne proper bloud hath entred once into the holy place hauing obtayned eternall redemption The secōd error After mention made of the Apostles of certayne saintes the priest addeth By whose merites prayers we beseche the graunt that in all things we may be defended by the ayde of thy protection What merites I pray you haue the saintes by whiche we get the protection of God The sainctes could not deserue any thing for them selues how thē cā they succor vs by their merites If ye shal do al thinges sayth Christ say ye we are vnprofitable seruants Paul also God forbid y e I should glory but in the crosse of our Lord Iesus Christ. Also I thinke all things but losse for the excellent knowledge sake of Iesus Christ my Lord for whom I haue coūted all thynges losse and doe iudge them to be dongue that I might winne Christ. What shal the losses of saints be merites vnto vs of the protection of God whiche are protected by the merite only of Christ. In like maner also must we iudge of the prayers intercessions of saints whē as by y e scripture we are sent vnto Christ our only intercessor who is in heauē saith Paul maketh intercession for vs. Christ also Whatsoeuer ye shall aske y e father sayth he in my name he sayth not in y e name of my saints he wil geue it you And Iohn If any man shall synne we haue an aduocate with the father Iesus Christ the iust he sayth not we haue many aduocates but many yea all the saintes haue onely one aduocate Christ Iesus our Lord. ¶ The third most horrible error is y ◠the priest after the consecratiō speaketh thus of the body bloud of Christ We offer saith he vnto thy excellēt maiestie of thy gifts rewards a sacri ✚ fice pure a sacri ✚ fice holy a sacri ✚ fice immaculate y e holy bre ✚ ad of eternall life the cha ✚ lice of perpetuall saluation Upō which we besech thee vouchsafe to loke with a mercifull chereful countenaunce accept thē as thou vouchsafedst to accept the gifts of thy iust child Abel and the sacrifice of our Patriarche Abraham the holy sacrifice immaculate obla tion which thy high priest Melchisedech offred vnto thee Cā Christ be more blasphemed thē he is here can there be any thing spokē more contēptuously of y ◠sacrifice of y e bo dy bloud of Christ The sacrificing priest praieth y ◠God the father would with a mercifull chereful countenance loke vpon his sonne Is the father angry w t Christ raignig in heauē vnto whō he must be reconciled by a sacrificing priest Let y e papistes say what they wil turne thēselues into al formes yet they cā not wynd thēselues out of this For whē y ◠consecration is done he speaketh not of y ◠bread wine w t which God especially if they remaine in theyr substance is neuer angrye Neither also speaketh he of the persons for whō he offreth but of y ◠sacrifice it self which is offred euen of the body bloud of Christ y ◠is of Christe himself What greater blasphemye can there be thā thys Farther how much they esteme Christ let the godly reder diligently marke The sacrificing priest prayeth y e Christe may please god the father as y ◠sacrifices of Abel Abrahā Melchisedech pleased him Abel offred of the fyrst borne of his flocke Abrahā offred a Ram vnles peraduēture thei vnderstand Isaac whom he would haue offred Melchisedech offred bread wine not to God but vnto Abraham Christ therefore is no better nor preciouser in the sight of God the father according to y ◠Canon thā a Goate a Ram a pece of bread Oh plasphemous impietye Unlesse the father loked vpon Christ with other eyes a more chereful countenance then he did vpon the sacrifice of Abel our eternall saluation were in an il case For the sacrifices of Abel Abrahā expiated not sinnes but were shadowes of the sacrifice of Christ which should be done vpō the crosse Wherfore in respect of merite there is no cōparisō or proportion of y ◠sacrifices of Abrahā Abelto the sacrifyce of Christ offred vpō the crosse For the sacrifice of Christ hath made satisfactiōfor al the sins of the whole world but the sacrifices of Abel Abrahā haue made satisfaction for no sinnes at all What impiety therfore is this of y e sacrificing priest which is not afeard to make Christ not only like but maner also inferiour vnto the sacrifyce of Abel Abraham and Melchisedech The fourth error The sacrificing priest prayeth Commaunde these thynges namely the bodye and bloude of Christ to be caryed by the hāds of thy holy Angel into thy hygh alter into the sight of thy diuine Maiestye What absurditye is thys Is not Christ with hys body alwayes in heauen and also in the syght of the father Doth he day lye ascend and discend Or is he by the handes of Angells caryed downe from heauen into the earth or caryed vp from the earth into heauen But these good holy fathers say That the body whiche is made of the substance of the bread was not before in heauen bycause it is newly
bloude redemed vs and delyuered vs from the power of darkenesse and transferred vs into hys kyngdome And this is that cleane oblation which can not be defyled by any vnworthynes or malice of the offerers whiche also the Lorde by Malachy foretolde shoulde in euery place beyng cleane be offred in hys name whiche shoulde be greate among the heathen of whiche also Paule meant wrytyng vnto the Corinthians when he sayeth that they whiche are defyled by participation of the table of deuilles can not be made partakers of the table of the Lorde vnderstandyng in both places by the Table the altare This also is lastely that oblation whiche was figured by the similitude of so many sacrifices in the tyme of nature and of the lawe as whiche comprehendeth all thynges by them signified as it were the consūmation and perfection of them all Bycause in thys diuine sacrifice whyche is done in the Masse that selfe same Christe is contayned and vnbloudily inuiolated whiche once bloudily offred hym selfe vpon the altare of the Crosse the holy Synode teacheth that this sacrifice is in very deede propitiatorye and by it is brought to passe that if with true hart and fulnes of fayth with feare and reuerence we come contrite repentant vnto god we may obtaine mercye and fynde grace in helpe of opportunitye For the Lorde being pacifyed with the oblation hereof forgeueth greate crimes and synnes and geueth grace and glorye For it is one and the selfe same sacrifyce the selfe same in number is offered by the ministerye of the priestes whiche then offered hymselfe vpon the Crosse differyng only by the manner of offryng the frute of which oblation of the bloudye oblation I saye is by thys vnbloudy oblation most abundauntly receaued so farre is it of that it should by any meanes by this be derogated Wherfore accordīg to y ◠tra dition of the Apostles it is ryghtlye offred for the faythfull not onely suche as be quicke but also for the dead in Christe not yet purged to the full for theyr sinnes for their satisfactions and other necessityes And although the Churche hath sometymes vsed to celebrate certayne Masses in the honoure and memorye of Saints yet it teacheth not that sacrifyce is offered vnto them but vnto God only whiche hath crowned them wherefore the prieste vseth not to saye I offer sacrifyce vnto thee O Peter or Paule but geuyng thankes vnto GOD for theyr victoryes and imploring theyr aydes he exhorteth al men to imitate them Farther forasmuch as it is conuenient that holy thinges should be administred holily and this sacrifice is of al thinges most holy the Catholyke Church to the ende it should worthily and reuerentlye be offered receaued instituteth a sacred Canon so pure frō all manner of error that there is nothing contained therin which doth not geue a great swete sauoure of a certayne holinesse and piety and erecteth the mynde of the offerers vnto God And for asmuch as the nature of men is such y t it can not easely without outward helpes be lifted vp vnto the meditation of thinges deuine for that cause the Godly mother y t Church hath instituted certayn rites namely that certayne things in the masse should be pronounced with a soft voice and other certayn with a louder voyce it hath also adioyned Ceremonyes as mysticall benedictions lightes incenses vestments and many such other lyke thinges taken out of the Apostolicall Discipline and tradition whereby both the maiestie of so great a sacrifice shoulde be commended and the mindes of y e saythful should by these visible signes of religion and pietye be stirred vp vnto the contemplation of thyngs most high which lye hidden in this sacrifice The sacred Sinode would in dede wyshe that in all Masses some of the faythfull shoulde communicate that the fruit of that most holy sacrifice might come vnto many and yet though it come not alwayes so to passe doth it not therefore condemne those Masses wherein the Priest alone sacramentally communicateth as priuate vnlawful but rather alloweth and commēdeth thē for that those Masses also ought in very dede to be counted common partly bycause in thē the peo ple spiritually cōmunicateth and partely bycause they are celebrated by the publicque minister of the Churche not for him selfe only but also for all the faithfull whiche pertayne vnto the body of Christe Farther the holy Synode admonisheth that commaundement is geuē from the Church vnto the Priests to mingle water with the wine that is offred in the chalice both bycause it is thought that the Lorde Christe did so and also bycause out of hys syde came forth water together with bloude whiche Sacrament is by this mixture kepte in memorye that for as muche as peoples are in the Apocalipse of blessed Iohn called waters y e vnion of the faithfull people with the head Christ should be represented And although the Masse contayne great eruditiō of the faithfull people yet y e fathers thought it not expedient that it should euery where be celebrated in the vulgare tongue Wherfore the old rite of euerye Churche and the rite approued by the holy Churche of Rome beyng euery where retayned least the shepe of Christ should hunger least the infantes should desire breade and there shoulde be none to breake it vnto them the holy Synode commaundeth Pastores and all them that haue cures of soules that oftentymes betwene the celebration of Masses they either by them selues or by others expounde some what of those thinges whiche are read in the Masse and among other thyngs declare some mystery of the most holy Sacrifice and especially on the Sondayes and holy dayes But bycause agaynste thys auncient fayth and doctrine founded in the sacred Gospell by the traditions of holy fathers there are at this time many bokes wrytten many thynges are also taught and disputed the holy Synode after many and wayghty entreys delitherally had cōcerning those thinges hath with one whole consent of all the Fathers ordayned by these Canons followyng to condemne and thrust forth out of the Churche those thynges whiche are repugnant vnto thys most pure faith and sacred doctrine Canons 1 If any mā shall say that in the Masse is not offred vnto GOD a true and proper Sacrifice or that to be offred is no other thyng than Christe to be geuen vs to be easen or that it profiteth the receauer only let hym be accursed 2 If any mā shall say y t the sacrifice of y e masse is only a sacrifice of prayse thākes geuing not a sacrifice propitiatory that it ought not to be offred for the quicke and the dead for sinnes and paines and other necessities let him be accursed 3 If any man shall say that by these wordes Do thys in remembraunce of me Christe instituted not the Apostles Priestes or that he ordayned not that they and other Priestes should offer his body and bloud let him be accursed 4 If any man shall saye that the
most holy Sacrifice of Christ done vpon the Crosse is blasphemed by the Sacrifice of the Masse or that it is by it derogated let him be accursed 5 If any man shall saye that it is fraude and deceate to celebrate Masses in the honoure of sainctes for the obteynement of theyr intercession as y e Churche intendeth let him be accursed 6 If any man shall saye that the Canon of the Masse conseyneth errors and is therefore to be abrogated let hym be accursed 7 If any man shall saye that ceremonies vestmentes and outward signes whiche the Catholike Church vseth in y e celebration of Masses are prouokemeÌ„tes vnto impiety let him be accursed 8 If any man shall saye that Masses in whiche the priest alone communicateth are vnlawfull therfore to be abrogated let him be accursed 9 If any man shall say y t the rite of the Churche of Rome wherin the wordes of consecration are spoken with a softe voyce is to be condemned or the Masse ought to be celebrated only in the vulgare tongue or that water is not to be myngled with wyne in the Chalice bycause it is agaynste the institution of Christ let him be accursed At the first the Counsell endeuoreth to set forth it selfe with a shepes clothyng for it promiseth the olde absolute and fully perfecte fayth and doctrine of the Euchariste These thynges if a manne that is in dede godly shoulde heare what hope would not he conceaue that it shoulde come to passe that the true vse of the Supper of the Lorde shoulde be restored accordyng to the institution of Christe and doctrine of the Apostles and practise of the primatiue Churche For the doctrine of Christ of the Apostles is most auncient it is onely absolute and fully perfecte Neither also is the practise of the primatiue Church vnknowen whiche religiously obserued both the doctrine and also the rites delyuered them by the Apostles Let vs heare as touchyng this thing y e testimonie of â—…Platina beyng one of the Byshoppe of Romes fauorers â—…n the life of Sixtus the firste Byshoppe of Rome howe bare and simple the celebration of the Supper of the Lorde was when as rites and ceremonies were as yet viterly vnknowen whiche the latter age added vnto it without the worde of the Lorde This simplicitie I saye and purenesse godly men would thinke the Counsell promised by these theyr wordes if they had not strayght way added thinges that are directly repugnant with the institution of Christ and of the Apostles For it teacheth that the Eucharist is a true and a singular sacrifice and it decreeth that it ought to be preached vnto all the faythfull and to be inculcated into their heartes Neither do we contend about this worde sacrifice the Eucharist also maye after his manner be called a sacrifice bycause it comprehendeth the memorye of the sacrifice of Christe and a thankesgeuing of the faithfull And that this was not the meanyng of the holy fathers they manifestly shewe when they affirme that it is a true and singular sacrifice propitiatory and not onely a memoriall of an other sacrifice whiche thyng they will a litle afterwarde more expressedly decree and in their Canons confirme with a curse But let vs briefly examine the reasons argumentes by whiche they go aboute to confirme the sacrifice of the Masse The firste argument is In the olde Testament by reason of the imbecillitie of the sacrifice of Leui there was no perfection Wherefore in the newe Testament it behoued that one shoulde rise namely our Lorde Iesus Christe whiche myght accomplishe and bryng to perfection euen as many as were to be sanctifyed To this we aunswere that we graunte the whole argument and with the Apostle we affirme that the selfe same thyng is accomplished in the Passion and death of Christe The precepte sayeth he that went before was abrogated bycause of imbecillitie and among them were many made Priestes bycause they were not suffered to endure by reason of death But this man bycause he endureth for euer hath an euerlastyng Priesthoode wherefore he is able also fully to saue those whiche come vnto GOD by hym euer lyuyng to this ende to maké intercession for vs. And least any man shoulde vnderstande thys of any other Sacrifice than of that whiche was done vpon the Crosse strayght waye he addeth Thys he dyd once when he offred vp hym selfe And in the 〈◊〉 chaâ—… Not that he shoulde offer hym selfe often as the hygh Priest entred into the holy place euerye yeare with straunge bloude for then must he haue often suffred since the creation of the worlde But nowe in the ende of the worlde hath he appeared Once to put away synne by the Sacrifice of hym selfe And as it is appoynted vnto men that they shall dye once and after that commeth the iudgement So Christe was Once offred to take awaye the synnes of many These testimonies of the Apostle do moste manifestly teache that the imbecillity of the Sacrifices of Leui is taken away by the sole and onely sacrifice of the Crosse. And so far â—…t of that the Sacrifice of the Masse can be confirmed by this argumente that it can scarcely by any more strong argument be ouerthrowen For if it shoulde dayly be offred by Priestes whiche are as muche mortall as were the Priestes of Leui and also haue their successors how should it differ from the Leuiticall Sacrifice in consideratioÌ„ of imbecillity For the Leuiticall Sacrifice bycause of imbecillity was done euery yeare but the sacrifice of Christ bycause of hys perfection was done but once The seconde argument is The priesthoode of Christe was not to be extinguished by hys death Therefore the Eucharist is a sacrifice The Aunswere I deny the consesequence For the priesthode of Christ is not extinguished although the Eucharist be not conuerted into a sacrifice For how Christ doth the office of an eternal priest in heauen the scripture euery where teacheth For for as muche as there are thre offices belongyng to a Priest namely to teach to offer and to pray al these things he hath not only fulfilled in hys flesh but also the power therof hath indured euen from the creation of the worlde and shall indure vnto the end therof For concerning the will of hys father he taught from the. xxx yere of his age euen vnto y e. xxxiiii yeare Farther in the dayes of hys fleshe when with a stronge crye and teares he offred both prayers and also supplications vnto hym whiche coulde deliuer hym from death he was heard for reuerence sake Lastly he offred himself vpon the aulter of the crosse an oblation vnto god the father for the sinnes of the whole worlde for a swete smelling sauour vnto the Lord. Seing therfore Christ Iesus is thys day yesterday and for euer as the Apostle sayeth which was vnto mankinde euen from the beginnyng the word of the father the messanger of hys will by whose hand also the law was geuen by
created by the consecration of the sacrificing priest If thys be true then haue not the sacrificing priestes the true body of Christ which was haÌ„ged vpon the crosse For y â— is not of the substance of the bread but of the substance of the blessed Uirgine Mary Wherefore there shal not be only two bodyes but infinite bodies of Christ in heauen if as often as the priest sayth Masse the body of Christ created of a new substance of bread is by y t ministery of Angels caried vp into heaueÌ„ Who vnder standeth not thys grosse error which is ryghtly instructed of y e supper of y e lord In the which supper y â— same bodye of Christ which is in heaueÌ„ is also after a spiritual maÌ„ner agreable to Christs diuine maiesty truly preseÌ„t to y e faithof y â— godly receauer whersoeuer his holy supper is celebrated Neyther also can the sacrifycing priests wrap themselues out of thys two horned argument If the Aungel cary the body of Christ into heauen there is nothing then lefte for the sacrifycer But if the sacrifycer swallowe it vp theÌ„ descendeth the Angell in vayne and is sent away emptye These things of the Canon are not only erronious but also rediculous and childyshe inuentions The fyfth error In the Canon purgatory and suffrages and sacrifyces for the dead are confyrmed Remember also Lord sayth he thy men seruaunts and women seruaunts which haue gone before vs w t the signe of faith and slepe in the slepe of peace N. we beseche thee Lorde geue vnto them and all those y â— rest in Christ a place of refreshing light and peace This error euen these their owne words confute in whiche is contayned manifest contradiction For if the faythfull y â— are dead doe slepe and are in peace light and at rest what is it nedefull to desire it for them But if they be in darkenesse in paine and most great terrors sorowes as it is before sayde out of Discipulus touching the paynes of the soules in purgatorye howe are they then sayde to sleepe in the sleepe of peace That prayers and sacrifices of the quicke nothing profyte the dead we haue before shewed neyther is it nedefull in this place to repeate it agayne The last error is comprehended in the last prayer of the Canon Let this performance of my seruice O holy Trinitye sayth the priest please thee and graunt y t the sacrifyce which I vnworthy y â— I am haue offred vnto the eyes of thy maiestye may be pleasaunte and acceptable vnto thee and may thorough thy mercy be propitiatorye for me and all those for whom I haue offred it into euerlasting life Amen The same error also is before put in the beginning of the Cannon but with other wordes For y â— whiche he there sayd he offred for the redemption of soules the same now he sayth y t he offred it a propitiatorye sacrifyce Doth he not manifestly in this place attribute y t to the execution of his seruice which is proper to y e death and passioÌ„ of Christ He y â— seeth not these things is blinde He saith Iohn is the propitiation for our sinnes and not for our synnes only but also for the sinnes of the whole world c. The worke of the crosse was expiable for our sinnes and not y e worke of the masse or the ministery of the sacrificing priest Let y e counsel go now decree y e the Canon wanteth al maner of error y â— al thing contayned in y â— are godly holy which ouerthroweth y e fouÌ„dation of ChristiaÌ„ doctrine coÌ„teyneth so horrible errors of purgatory of merites inuocatioÌ„ of saints of y e body of Christ of praiers for y e dead of y e merite application of the death passion of Christ. But I wil staÌ„d no loÌ„ger about these things of which our meÌ„ haue learnedly written And amongst other y â— historye of the masse is most diligently discribed of Valentinus Vannius bishop of Maulbrune wherin the aboue mentioned errors other many more are at large and throughly confu ted These as principall I thought good as it were w t my â—…inger to shew forth y t the godly reder may vnderstaÌ„d how great impiety how horrible errors y e Papistical CouÌ„sell hath confirmed in allowing the Canon of the Masse Let kings princes althoughe neuer hitherto yet now at y t last begin to cast away all hope to haue y t doctrine of y â— Church maners reformed by y e Papistical CouÌ„sel which in their wicked Canon will not acknowledge so much as the least error so farre is it of that they thinke to amende and correct any In y â— vi doctrine or decree are coÌ„firmed al y â— papistical ceremonies histryonicall gestures hitherto vsed in y â— celebration of Masses And althoughe also y â— chiefest strife betwene our men theÌ„ of y â— papacy is not as touching these thiÌ„gs which are yet also in many reformed churches for y t most part retained for y e weakes sake yet this is erroneoê° not to be suffred y e y â— Church had these things of y e discipline traditioÌ„ of y â— Apostles For asmuch as it is manifest ly knoweÌ„ y e all of theÌ„ for y e most part were vnknoweÌ„ vnto y e Apostles in y â— primatiue church were not in vse which as y t scripture speaketh are y e inueÌ„tioÌ„s doctrines of men brought in w tout y â— authority of y â— Apostles Unto which if the opinion of worshipping or necessitye be added they serue not God but an Idole and are to be condemned and auoyded of all them that be in dede godly In y â— vii decree are confirmed priuate Masses brought in for gaynes sake But the CouÌ„sell denyeth y t those Masses wherin the sacrificer alone coÌ„municateth are priuate it goeth about by two reasons to coÌ„firme it The one is bycause y e people spiritually coÌ„municateth The other is bycause they ar celebrated of y â— publique minister of y â— church not for himselfe only but also for all y â— faithful which pertaine vnto y â— body of christ But this is to coÌ„firme a grosse error by other ii no lesse grosse For Christ in his last sup per instituted not a priuate supper of one man only but a spiritual celestial baÌ„quet wherin he did not eat drynke for his disciples but all and singular did eate drynke together for them selues to departe froÌ„ this institution to institute a spectacle of one man only in the Churche and that not only with out the word of God but also against the worde of God is sacriledge Farther y e custome of the primatiue Churche is not vnknowen vnto y e CouÌ„sel For as many as did not sacrameÌ„tally participate in the body bloud of Christ were expelled out of y â— Church or teÌ„ple so farre is it of y â— the
Apostolicall Churche allowed this spirituall communication in the Masse of whiche the Coūsel speaketh Howbeit in the meane time we deny not but y ◠they which are truly godly do spiritually communicate w t the body of Christ as often as with a true faith they thinke vpon y e passion death of Christ. But this spirituall eating confirmeth not priuate Masses y e are not instituted of christ But I thinke it good in this place to recite out of Discipulus what the Papistes vnderstād by spirituall eating Whensoeuer saith he any mā deuoutly heareth Masse being in grace and without deadly sinne hath a desyre to be partaker of the Sacrament and thinketh thus in his heart O good Lord Iesus Christ how willingly would I receaue the this day in the Sacramēt of the altar but alas I dare not come nere by cause I am feard to offend y ◠by reason of myne vnaptnes Howbeit I humbly desyre thee from the bottom of my hart y t thou wilt thys day mercyfully bestow vpon me also this grace whiche these deuoute mē shall receaue which thys day in the Church of God worthily receaue thee in the sacrament of the alter and so such a one spiritually communicateth But what Scholemaster had this Disciple which is so famous in the Churche of the Papacye y t he is counted the Scholemaster of al the sacrifycing priestes Truly hath he the name of a Disciple for he hath nede both of doctrine a scholemaster for he hymselfe can not teache true pietye Or what is hys authoritye y t we shoulde beleue hym withoute the word of God whose opinions fables are euery where celebrated in Churches the popes good holynesse notwithstandyng them vnlesse peraduenture the authoritye of the Councell do now succor hym For of thys communicating the holy Scriptures teache nothing at all but call all such as repent vnto the sacramental eating of the body of Christ. The other is a muche more grosse and more in tollerable error whiche the Councell in thys place confyrmeth namely y t the sacrifycer maye communicate for other eyther for the standers by or for the dead For euen as one man can not be baptised for an other so also none can cōmunicate the body and bloude of Christ for an other The Apostle sayeth He which vnworthily eateth eateth damnation vnto hymselfe vnto hymselfe I say and not to an other Christ also Take ye sayth he and eate y◅◅e sayth not let one eate let the other be lokers on of it Drinke ye all of thys he sayth not let one drinke for all The fond tri◅yng reason of Gabriel Biell is worthy here ◅o be spoken of whiche peraduenture the Councell hath followed Who affyrmeth that the sacrifycer is the mouthe of the Church in the celebration of the Masse For euen as in a mans bodye euery singular member hath not a singulare mouth but there is but one mouth only of the whole body which receaueth meat to be distributed into al the mēbers so Gabriel affirmeth y t in the Masse the sacrificer is y t mouth of al his lokers on by whō y t body of Christ poureth being receaued forth his vertue into al the poore rude mē which are stāders by Oh blindnesse rashnesse in mat ters of god This forsoth is the reasō why priuate Masses of the sacrificers are not to be called priuate The reader y t is but meanely instructed vnderstandeth as I thinke this error so that I nede not to rehearse mo thinges thereof whiche other where is aboundantly confuted In the eight decree the holy Synode admonisheth as a commaundement of the Churche that in offryng wyne shall be mingled with water Wherof there are thre reasons brought and yet none of them confirme this tradition First it sayeth bycause it is supposed that Christ the Lord did so ◅ut for as muche as fayth leaneth vnto the worde of God and promise of God where I beseche you is the worde that Christe mingled wyne with water or commaunded it to be mingled How then can the Church beleue without the worde It shalbe good here to recite that whiche was reasoned as touchyng this thyng in the laste former Counsell the Cardinalles and Byshoppes beyng present For some of the disputers affirmed that it must vtterly be graunted that it can not be proued by any expresse testimony of the holy Scripture that Christ mingled water with wyne but yet out of the Gospell may be brought an vndoubted coniecture wherby may be proued that Christe did so Bycause in Marke we reade that Christe sayd vnto his Disciples whiche went to prepare for the eating of the Paschal Lambe Go saith Christ into the Citie and there shall come agaynst you a man bearyng an carthen pitcher full of water followe him Here sayth the Romishe disputer that in the earthen pitcher was not brought water to washe their feete but to mingle with the wyne whiche in that countrey is very strong And y t Christ mingled y t wine with water is out of al doubt lest peraduenture he should haue ben dronke for that he had a long sermon to make whiche being dronke he could not haue made it vnto his disciples therfore it is a most firme coniecture that Christ mingled water with y e wine the offrers in y e Masse are by the exāple of Christ bound to do y t same Thou wilt thinke peraduenture Chri stian reader that I fayne these things of myne owne hed But God is my iudge that our mē which were sent vnto the Counsell of Trent did not only heare him reason after this maner but also testified that this enormeous rashenesse and impiety aboue measure displeased the Bishops of Germany whiche thing the Bishops thē selues ◅f they lust can very well testifie They can lesse proue it by the other reason namely that out of the syde of Christ ◅owed bloud and water I◅ they leane vnto the authoritie of the fathers they may by the same authoritie also be confounded ▪ who by water vnderstode the Sacrament of Baptisme as by bloud the Eucharist For they affyrme y t out of the side of Christ flowed two Sacramentes Baptisme and the Eucharist The third reason is altogether ridiculous althoughe it be not without his authors As thoughe the vnion of the faythfull people with the bed Christ can by no other meanes be taught vnlesse thys mixture of water and wyne be brought into the Eucharist without the worde of God Why haue they brought matrymony among the Sacramentes wherin is represented the vnion of Christ with the hed if the same thyng may be done by the mixture of water and wyne In the ninth decree to the ende they might seme to graunt somewhat of theyr right the holy Synode commandeth the Pastors that in the celebration of the Masse some what of those things whiche are read in the Canon should be expounded in the vulgare tongue But what is the
should drinke his bloud The Coūsell of Trent presumptuously denyeth y t this precept pertayneth vnto all the faithfull But what an impudency is this It is vndoubtedly greater than the impudencye of the Coūsel of Constāce which when it could not deny but that this precept by y e institutiō of Christ pertayneth vnto all men inuēted other reasons wherby it taught y t by the abrogation of the cup no cōfort is takē away frō the laye men whiche is no lesse vnder the one kynde than vnder both If we should demaund of the Counsell by what precepte the lay men are bounde to eate the bodye of Christ in the supper wil they not answer by y t institution of Christ bicause he cōmaūded Take ye eate ye He therfore which cōmaunded the laymen to eate the same also cōmaunded the lay men to drinke of the cuppe Unlesse peraduenture the whole institution pertayne nothyng at all vnto the lay men and y e al things are geuen them of free gifte yea also the one kinde whiche the sacrificers by no ryght but of mere grace distribute vnto the lay men ◅ut least any man should thinke that these good holy fathers doe sinne of ignorance they themselues confesse both that Christ instituted it vnder both kindes and also that the primatiue church religiously obserued this institutiō But notwithstanding the institution of Christ and practise of the primatiue churche it semeth good vnto them thus to decree If any man shal say although Christ did so or although y e Apostles dyd so that the lay men are by the precept of god bound vnto the vse of the cup let hym be accursed Thou seest Christian Reader the steppes of Antichrist who extolleth himselfe aboue God and aboue that which is called hys worshippyng He that seeth not these thynges is more than blinde Farther that which is here sayd of the necessitye of saluation let the Counsell knowe that here is not disputed of singulare cases as they call them whiche may happen thorough the imbecillitye of men or by any other chaunce vnlooked for For it is most certayne that euen as in the primatyue church many were sodenly drawen to martyrdome before they were baptised whose saluation was nothyng letted although they were not baptised with water So also we can not denye eternall saluation vnto the faythfull which of nature abhorre from wyne or by some other chaunce are taken away w tout the vse of y e Supper But of these cases we doe not nowe reason but of the common and lawfull vse of the Supper of the Lord in a peaceable and quiet churche whether it be necessarye by the cōmaundement of God to receaue both kindes or no. Here we expressedly affyrme y t al the faithful of Christ are charged and bound to the vse of either part of the Sacrament the contemners of y t Sacraments at also depriued as Augustine speaketh of y e grace of y t Sacraments For it is an expresse and manyfest commaundement of Christ DRINKE YE he addeth AL namely they whiche eate the same also must drinke This perspicuity the coūsell can by no meanes make darke howsoeuer they turne themselues into all manner of formes like Proteus In the second Chapiter they say that the Church hath power the substaunce of the Sacraments being saued to ordaine alter such thinges as it iudgeth most expediente for the variety of things times and places and therefore also hath it power to abrogate the cup. Here I can not tell whether the ignoraunce of the coūcell be greater or the impudencye For what ignorance is this that the substance of the Eucharist being saued the vse of the cup may be abrogated And is not wyne required vnto the substance of the Sacramente of the Supper whiche wine was of Christ ordayned to thys moste holy mysterie The cup being abrogated y e institution of Christ is not saued but torne changed maimed For wine is no lesse of the substance of thys Sacrament than bread Neyther can they winde themselues hereout by thys their Sophistication that Christe is whole contayned vnder one kynde For although Christ be not deuided yet is the institution to be kept which being chaunged torne there is made no distribution neither of the body nor yet of the bloud of Christ. But the Canon is farre more horrible than thys doctrine If any man shal saye that the holy Church was not by iust causes and reasons led that the Laye men shoulde communicate vnder the forme of bread onlye or that it hath therin erred Let him be accursed But it shall be good in this place to recyte the reasons by whiche the Counsell of Constance thought good that the vse of the cup shoulde be abrogated which reasons are so ridiculous and foolyshe that it is wonderfull that in so greate an assembly of Doctors there was none which for the defence of the authority of the church and of the counsel confuted them not And I wil not recite them in myne own wordes but in the wordes of Gerson Chauncelour of Paris who was a man of no smal authority in the Counsel of Constance It is not to be doubted sayth he but y e amongst other the Diuines of the high vniuersitye of Paris are in a readinesse which in great nūber are Presidents in this counsel there are sayth he also of other noble Uniuersities excellent Diuines both in great number and of great worthinesse Wherefore many of them which were gathered together vpon thys matter saye that the custome of not communicating the Laitye vnder both kindes chiefly after that the faythfull haue bene so multiplyed was lawfully and reasonably brought in into the Church And that for the auoyding of manifolde daungers irreuerence and offence about the receauyng of such a blessed Sacrament The fyrst daunger is in spillyng The second in carying it from place to place The thyrd for the filthinesse of y e vessels which ought to be sacred and not cōmonly to be hādled and touched of the Laye men And muche lesse ought y e wine consecrated to be sold at the Uinteners as it is accustomed with such men The fourth by reason of y t long beards of the Lay men The fyfth in preseruing it for the sicke bycause it may being long in the vessell be turned to Uineger so the bloud of Christ shoulde cease to be there neyther should it be receaued nor consecrated a new without a masse And if it might be possible that pure Uineger should be geuen in steade of the bloud of Christ yet there is an other danger bycause in the sommer wormes flyes would engender howe close so euer the vessell were shut sometimes also it would putrifie be made as it were abhominable to drike this is a reasō of very great efficacy And by an other reason also whē many other haue dronke before And it is demaunded in what vessell so much wyne should be cōsecrated as should serue
at Easter for x. or xx thousand persons The sixt daunger should be in the costlynesse of y e wyne at y t least in many places where is scarcely founde wyne ynough to celebrate and in some places also it is very deare Farther there should be daunger in the congeling of it Agayn there should be daunger in the bringing in of a false belief and that manifold wayes First that the dignitie of the Laymen touchyng the receauing of the body of Christ shuld be as great as the dignitie of y e Priestes Secondly that so to do â—…uer hath ben and is continually of necessitie And so all they y t thinke do or teache otherwyse haue perished and do perishe And in generall all as well the Clergy as teachers and Prelates whiche haue not to their power resisted suche a custome by wordes wrttinges and sentences and that they peruerted the holy Scripture Thirdly that the vertue of this Sacrament is not more principally in the consecration than in the receauing Fourthly that the Churche of Rome iudgeth not ryghtly of the Sacramentes neither should it in this be imitated Fiftly that generall Counsels and specially the Counsel of Constance erred in faith and good maners Sixtly it should be many wayes an occasion of Seditions and Schismes in our Christianty as experience now manifestly declareth in Bohemia whiche sedition tendeth to the dissipation not onely of the spiritualty but also of the temporalty vnlesse the prouidence of God the prudence of the king of the Romanes should prouide and order thynges The same Gerson a litle before these wordes in the selfe same treatise HOwbeit so long as it was so receaued of the LaymeÌ„ the Churche so commauÌ„ding or permitting or counseling it was well done as also when the Priests did consecrate in leuened bread But now for so much as vppon certayne consideratious a contrary custome hath growen in vre praysed and commaunded by the Churche which commaundement is apparant by such a custome which is the best interpreter of lawes Such a receauing therfore is rashe presuÌ„ptuous offensiue seditious a disturbing of Ecclesiastical order consequently induring eternal damnation Neither is that of any force when they affirme that the Laymen deserue more in receauing vnder both kindes than vnder the forme of bread only We aunswere it is false bycause obedience is better than sacrifice c. But for the simples sake let vs examine all these reasons by the rule of ChristiaÌ„ fayth and heauenly doctrine y t they may se y t they are not only partly ridiculous foolishe but also partly blasphemous horrible to be heard First they feare the effusion or shedyng of the bloud of Christ if it should be ministred in the cup or be caryed froÌ„ place to place But this superstition sprang of the fayned lye of transsubstantion which they haue taught contrary to the nature and definition of this Sacrament namely that the substauÌ„ce of the wyne is changed and turned into the bloud of Christ whiche thing the Apostle testifieth to be false For he calleth bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corporis Christi that to y e coÌ„municating of the body of Christ the cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanguinis Christi that is the communicating of the bloud of Christ and that with the bread and wyne the body and bloud of Christ are exhibited For euen as y e body of Christ can not be torne with teth no more also can his bloud be shed It is a thing spirituall celestiall not of this world but of an other world Wherfore this daunger of sheding is not to be feared as well in the dispensing of it as in the carying it from place to place The third reason is vtterly contumelious agaynst the holy Churche of Christ namely lest the vessels being touched with y e lips of y e LaymeÌ„ should be made filthy which ought to be holy and not filthy What do the mouthes of the Laymen clensed and sanctified by the bloud of Christ seme stil vncleane and filthy or are the mouthes of the sacrificers purged with the kisses of their harlots puret thaÌ„ the mouthes of the Laymen And if it were but by this thing only al Christian Princes and kynges may gather in what estimation the sacrificers haue them The fourth cause why the cup is denyed abrogated is bycause of y e long beards of y e Laymen vnto which y e bloud of Christ may happe to cleane If this be a sufficieÌ„t reason of efficacy why are womeÌ„ debarred which want beards â–ª And also as touching meÌ„ which haue beardes were it not better they shuld shaue their beards theÌ„ y t the institutioÌ„ of Christ shuld be chaÌ„ged his testameÌ„t last will violated The fifth reason is vtterly vngodly which is leâ—…t perad uenture it shuld be turned into vineger if it shuld be reserued for y e sicke ones Oh thing most wicked CaÌ„ y e bloud of Christ be turned into vineger But say they the wyne not y e bloud of Christ is turned into vineger But they caÌ„ not say so For the coÌ„secratioÌ„ being done they affirme y t y e wyne is changed turned into the bloud of Christ which mutatioÌ„ they by a new name cal transsubstaÌ„tiatioÌ„ Wher fore if y e opinioÌ„ of transsubstaÌ„tion be true theÌ„ the bloud of Christ and substauÌ„ce therof is made vineger But y t bloud be farre froÌ„ vs which can so easely specially in so great a carelesnesse of y t sacrificers be turned into vineger It is maruayle y t the good holy fathers of the Papacy are not ashamed of so foolishe and vngodly reasons whiche they most manifestly oppose agaynst the institution of Christ to defende their sacriledge Gerson addeth a greater daunger Sometymes also sayeth he it would putrifye and be made as it were abhominable to drinke and this reason sayth he is of very great efficacy Howe contumelious by this reason are the sacrificers agaynst the bloud of Christ For they speake of the cup beyng consecrated and so dare affirme that the bloude of Christe may putrifye If our men should inuent the lyke thynges what thunders of ercommunications would they not laye vpon them But they themselues for that they be a nation holy and a kyngly priesthode handle at their pleasure their newe GOD fabricated of the substaunce of bread and wyne But the reason which is brought as touching wormes and flyes whiche they affirme may in the sommer time be engendred in the vessel how close so euer it be shut in my iudgemeÌ„t it semeth rather to confirme vnto the Papistes the vse of the cup than to abrogate it For for so muche as the bloud of Christ newly created of the substaunce of the wyne is lyuely they may by the flyes and wormes whiche are engendred of it proue the veritie thereof But awaye with this impiety For in a thing of so great and enormeous blasphemy I dare not
cal it folly whiche dare ascribe so absurde thynges vnto the bloud of Christe I knowe howe they go aboute to wynd themselues out but they can not For wormes vndoubtedly can not be engendred of accidentes that is of figure colour and sauor but they must nedes come of some substaunce and matter But bycause after the coÌ„secration they affirme that there remayneth no substauÌ„ce of the wyne but that it is altogether coÌ„uerted into the substaunce of the bloud of Christ they blas phemously here among the daungers of the reseruation of the cup alledge that of the substauÌ„ce of the bloud of Christ beyng putrifyed come wormes and flyes And this putrifaction sayeth Gerson happeneth so much the sooner if many other haue dronke before namely bycause of the touchyng of the skyn and fleshe of man But graunt that these daungers myght happen if the bloude hallowed in the cup shoulde be reserued for the sicke by what testimony of the Scripture will they proue that the cup halowed for the sicke ought to be reserued for certayne dayes or wekès Christ sayde vnto his disciples drinke ye all of this and strayght waye all of them dranke as also did the Corinthians If to establishe their sacrifice they vse the Paschall Lambe why do they not vse the same also agaynste these daungers where it was commaunded that nothyng should be reserued agaynste the nexte daye It is a thyng most certayne that breade and wyne without the vse haue not the nature of a Sacrament and therfore the daungers whiche are here rehearsed of Gerson are vayne and contumelious agaynste the bloud of Christ. It is a wytty reason I promise you whiche they bryng coÌ„cerning the largenesse greatenesse of the cup in which at Easter the bloud of Christ myght be coÌ„secrated to serue xx thousand men Where can such a cup be gotten There is much spoken of the greatnesse of y â— bell at Erdford they may take that for this purpose Who can here holde him selfe from laughing vnlesse this blyndnesse were more to be lamented with teares than to be laughed at There afsembled together sayth Gerson out of the highe vniuersitie of Paris out of other places most excellent diuines that in great number and of great worthynesse of whome these reasons are allowed The miserable sacrificers are still bewitched with theyr Magicall inchantement wherby they haue persuaded the worlde that they can by breathyng the wordes of Christe vpon the breade and wyne conuert the substaunce of the bread and wyne into the body and bloud of Christ beyng ignoraunt of the true manner of consecratyng whose power consisteth in the fyrste institution of Christ â–ª The Churche is admonished reduced to the memory of it in the rehearsall of the words of y â— supper as often as y e supper of y e Lord is celebrated which commemoration the Apostle calleth a blessing For euen as the power of y e word of God endureth wherby he said Let the earth bringforth greane herbes So also the power of thys worde yet endureth whereby he sayd Take ye Eate ye this is my body c. In the sixth daunger they haue a consideration of the poore For for that in many places groweth no wine and if it should be bought it would cost a great price the good holy fathers thinke it better vtterly to abrogate denye the vse of the cup vnto the lay men than to put them to so great charges I will not stande aboute the confutyng of thys folyshnesse at which vnlesse a man be out of his wits he can not but laugh An other argument Farther sayth Gerson the noble Chauncelor of y e hygh vniuersitye of Paris least the wine shoulde congele Here appeareth the moste high prouidence of the fathers of the counsell of Constance which haue with diligence considered al the times of the yeare and haue throughly weighed what daungers might come vnto y e bloud of Christ In the soÌ„mer they haue prouided for it y e it shoulde not tourne to vineger putrifactioÌ„ wormes flyes in y e winter thei prouide to kepe it froÌ„ cold and congeling least per aduenture it should be turned into Yse Whom these so graue wittye reasons cause not willingly to abstayne froÌ„ the vse of the cup vnto him can not the Catholike church easely minister a remedye But let vs heare the rest of the reasons which are farre weaker than these so that in no part should any doubt remaine Againe sayth he there should bee dauÌ„ger in bringing in a false belief and y e manifold waies Fyrst that the dignitye of the lay men concerning the receauing of y â— body of Christ should be as great as y e dignitie of y e priests A great dauÌ„ger I promise you But by this reasoÌ„ y e arrogaÌ„cy and pryde of the sacrificers may manifestly he sene For Christ made no difference betwene the Pastors and the â—…earers betwene them y e distribute this his supper them y e receaue it Euen as I haue receaued of the Lorde sayeth the Apostle so haue I deliuered it vnto you Now not so sayth Chrisostome one true body is set forth vnto al meÌ„ and one cup. And Pope Gelasius And we fynd y â— certaine receauing only a portion of y â— holy supper abstayne from the cup of y â— sacred bloud who vndoubtedly for I know not by what superstition they are taught to be bounde eyther let them receaue the whole sacramentes or let them be restrayned from y e whole bycause y e diuision of one and the self same mystery can not be done without very great sacrilege De Consecratione Dist. 2. Chap Comperimê° But least any man should affyrme y e these words are spoken of y â— celebrating sacrificers Gelasâ—…s manifestly vnderstandeth y e lay men For he speaketh not of y e teachers but of theÌ„ y â— are taught as his words declare Here he y e ministreth nothing differeth froÌ„ the receauer vnlesse peraduenture we wil haue hym to be inferior For the churche receauing the supper is the maystres and y e priest is y e minister of y â— maistres in somuch y â— ouer it he dareth not to arrogate any thing vnto himself as Peter sayth not bearing Lordship ouer the Clergy but being made a forme of y e flocke Where the Apostle calleth not the sacrificers the Clergye but the laye men y e is the Churche collected of the lay men whose ministers he instituted the Elders This reason therfore is not onely weake but also absurde and there are other notes also wherby the ministers are discerned and knoweÌ„ from the church whose ministers they are Secondly sayth he y t to do so was and is alwaies of necessity A great sinne to beleue y â— we muste alwayes communicate vnder both kindes and neuer vnder one kynde onely But I praye thee my Gerson if thys bee synne then must thou know y e Christ is the author of this
cōsiderations a cōtrary custome hath grown in vse being by y e church praysed com maūded which cōmaūdemēt appeareth by such a custome which is y e best interpreter of laws such a receiuing is rash presūptuous offēsiue sedicious a disturbing of Ecclesiastical rite cōsequētly inducing to eternal dampnation Now hast thou after y e reasōs rehersed here as it were in one word again repeted in a sūme what the counsell of Cōstāce thinketh of y e cōmunion vnder both kinds namly that the receauing of it nether is nor euer was by y e law of god And y t thei which endeuor themselues to put it in vse ar rash presumptuous seditious disturbers of y e church of God which incurre the blame of geuing of offence it iudgeth them worthy of eternal destruction and hel fire But thereason wherebye they proue the deniall of the cuppe and the vse of one kinde doe not onelye wante the woorde of Godde but are moreouer folyshe ridiculous blasphemous against Christe and contumelious against◅ the church of God as it is manifest by those things whych we haue before spoken But graunt that ther wer some daūger if the vse of the Cup should be retained what was the prouidence of these fathers greater than the wisedome of Christ of his Apostles Could not they also see these daungers and admonish the church thereof that so great a Sacrament of God shoul◅ not be prophaned Of these reasons soundeth the second Canon of y e Coūsel of Trent wher it saith If any man shal say that the holy catholike Churche was not by iust causes and reasons led that the laimen also the Clergy which celebrate not should cōmunicate vnder the forme of bread onelye or that it therin erred let him be accursed Thou seest christiā reader that by the authority of the Counsel of Trent reasōs that are foolish blasphemous contumelious agaynst the Churche of God are counted and allowed for iust causes which if any man shal gainsay let him be accursed Many haue hitherto doubted certaine also haue vtterlye denied that the Counsell of Trent is ruled gouerned by the holy ghost But I do not onely nothing doubt thereof but am fulli persuaded y e the coūsel assēbled vnder Pius y e. 4 B. of Rome is not at al gouerned or ruled by y e holy gost For men y ◠ar sober left onely vnto humane iudgemēt or sense would neuer ordain things so absurde which hitherto haue ben mencioned to haue come from this coūsel But bicause the fathers of this counsel haue once fully determined vtterly to plucke vp by the rootes blot out extinguish the doctrine which we professe God punisheth in them the syn of obstinate malice euen w t the synne of most grosse errors as y e apostle hath left in writing God saith he sendeth on them the efficacy of illusion y ◠they shoulde beleue lies to the end al they might be iudged which haue not beleued the truth but haue consented vnto iniquitye And thys grosse ignorance blasphemy of the counsel is so directed of the lord that it profiteth the Church of God For al y e true faithful do now not only se but also euē fele with their hands y e the fathers of the counsel ar deliuered vp into a reprobate minde that they defend most grosse palpable errors tread vnder foote the manifest truth In the third Canon is confyrmed y e self same sacrilege manifest idolatry that vnder the paine of a curse we must beleue that whole Christ is receaued vnder one kind onely But how can the faithful beleue this when as it wanteth the woord of promise For faith leaneth vnto y e word of God but ther was neuer any word of God that Christe would in the bread only dispense his body blood there is no wher such thing extant in the Euangelicall historye or writing of y e Apostles These subtilties as touching christ y t he is not deuided ar of no force We know that fyrmly beleue it But here the question is not of the integritye of Christ but of the dispēsation of his body blood He receiuing the cup said Drinke ye al of this this is my blood c. This cup being abrogated how canst thou w c a true faith settle thy self y ◠in the vse of y e bread thou art made partaker of his blood For when he toke the bread he said not this is my blood or eate ye my blood How subtile soeuer this impiety be yet can they neuer defende support thys sacriledge In the. 4. canon they deale very hardly with the holy fathers especially w t Cyprian Augustine also with the church y t was at that time wherin was accustomed y t vnto infants also of Christiās the Eucharist was geuen But although we also disalowe this custome neither thinke it mete to be called again into the church yet iudge we y ◠the holye Fathers ought more gentlye to be delt with in this matter But farre bee it from me that I shoulde prescribe any thing to y e spirite of this counsell which seing it hath vpon iust causes cōfirmed this sacrilege in this sacramēt it shall also vndoubtedly if God will haue most wayghtye most iust reasons of this curse which reasons to resyst is to sin against the holy ghost To these four canons they adde other two articles whither for any cause or consideration the vse of the cup is to be permitted vnto any man Also whether that for certain honest reasons such which agree with Christiā charity y e vse of the cup is to be graūted to any nation or kingdom vnder certayn conditions what cōditions they are The examinatiō definīg of these they reserue to an other time Undoubtedly a worthy deliberation consultation of so long time in a thing so obscure doubtfull wherof childrē that are but seuen yeres of age are able to geue sudgemēt if they be but well enstructed in theyr catechisme But the words of the counsell are diligently to be marked whither for any cause or consideration the vse of the cuppe is to be permitted vnto any man The institution of Christ is w t the coūsel of Trēt no cause or reasō at al why ye good holy fathers can bring or deuise anye other reason than the precept cōmaundemēt of Christ yea his very expres wil What wil ye be wiser thā Christ thā the apo stles than y e primatiue church Or what sacrilegious bold nes is this that ye wil not but vpon certain conditions those as we shal a litle afterwarde heare most vngodlye graūt the vse of the cup not to the vniuersal church but to som certain nations kingdoms ◅e vnderstand as I suppose Germany England Denmark now peraduēture Fraunce also which for the most part hauing left the fylthinesse of the babilonish whore
haue turned agayn vnto their fyrste husbande and neglecting humane traditions haue returned vnto the fyrst institution of Christ. They of the Papacy not long synce miserablye handled Luther a man of godlye memorye bicause he wrote that if the Counsell woulde graunt bothe kindes hee woulde vse but one kinde onelye But it was the farthest thyng from his thought to haue the institution of Christ abrogated or the Sacramēt deuided in halfes But his meanyng was to haue the Churche admonished of the sacrilegious holdnes of the Papistes and that it shoulde not vse bothe kindes bicause of the decree of the Counsel but bicause of the institution of Christ. For it lieth not in the arbitremēt of the Counsel Church or anye other man to abrogate or graunt the cup being of Christ not onelye graunted vnto his Church but also bidden and commaunded Wherfore the romish bishop may dispense w t whom it liketh him we care as much for his dispensation as we do for his curses whych wee iudge as vayne thynges that are vsed to make children afeard with and as the saying is a thunder clap made of a bladder The testament institution and last wil of Christ sufficeth vnto vs which is perspicuous and manifest wherwith if any man wyll not be content let hym then vse the foolish and wicked reasons of the Counsell of Constance the sacrilege confirmed by y e authoriti therof The decree concerning the vse the Cup. FArthermore forasmuch as the selfe same holye Synode in the laste former Session reserued two articles before tyme proposed and not yet dis cussed namely beginning Whether the reasōs c and to be at an other time examined as soone as occasion shalbe offered and successiuely at the instāce of the chiefest it was required that the same articles myghte bee examined and defined by the selfe same holy Synode and that for waightye manifold causes agreing to christiā charity now laid before vs the vse of the cup may be graunted vnto certaine nations vpon the conditions vnder written either libertye for Ordinaries of places to graunt it them and moreouer where oportunity serueth to be dispensed with them The holy Synode as a godly mother desiring healthfully as muche as is graunted in the lord to foresee for the saluation of all men knowyng yet that it selfe can not presently with safetye vtterlye absolue and define suche a matter but the thing being first diligently vewed and examined and all things maturely considered it hath at the length thus decreed That our most holy Lorde such knowledge of the cause had which shal seme good to his Blessednes maye graunt vnto those Nations and peoples vnto which his holynesse shal thinke to be commodious and profitable vpon the conditions vnder written or also vpon other which the holi ghost shal minister vnto him and if it shall seeme meete vnto hys holynes also at the request counsell and approbation of thys holy Synode the aboue sayde vse of the cup and maye graunt also the power required and maye moreouer also mercyfullye and according to hys Apostolical benignity dispense with them The conditions vpon which it is thought good that the vse of the Cup may be graunted FIrst that they whych wyll communicate vnder both kindes doo agree in hart and confession of mouth in al other things as wel touching this Sacrament as the other Sacramentes also in any other matter what soeuer it be as touching faith doctrine rites y t they agree I say w t all those thinges whiche are receaued of the holy Church of Rome y t they also religiously admitte obserue all the decrees of this holy Sinode as well those that are alredy published abrode as those that are to be published abrode Secondly y t the Pastors preachers of y e sayd natiōs do beleue teache y ◠the custome allowed long tyme obserued of y ◠Churche namely of the communicating vnder one kynde only is not repugnāt vnto the law of God yea rather that it is laudably to be obserued and to be kept as a lawe vnlesse it be otherwise decreed by y e Church And that they whiche stubbornly thinke otherwise are to be counted heretikes neither that they deliuer the communion vnder both kyndes vnto none but vnto suche whiche shall beleue and confesse thys truth Thyrdly that they ought with a faithfull and sincere minde as reuerent children geue al reuerence vnto our most holy Lorde the Pope as to the legitimate Bishoppe and Pastor of the vniuersall Churche Fourthly that they lykewyse geue due reuerence vnto their Archebyshoppes Byshops and other their Prelates Fifthly that this vse of the cup be permitted vnto them onely whiche are contrite and confessed accordyng to the custome of the Catholike Churche Also that the ordinaryes do moste diligently with al cautions prouide that in the administration of the bloud there be no sacrilege or prophanation committed and vpon all these foresayde thynges let theyr consciences be burdened That whiche hath bene many yeares desired and wyshed for the same now at the length also certayne kinges and Princes whiche yet holde on the Byshop of Romes syde were bolde to require of the Counsell namely the communion vnder both kyndes the mariage of Priests if in case they will that their subiectes should be kepte in their due obedience But for as muche as both these or either of them can not come to passe without the consent of the Byshop of Rome the holy fathers of the Counsell haue deliberated of certayne conditions vpon whiche the Byshop of Rome maye dispense with certayne nations for the vse of the Cup. All the wordes of this decree are diligently to be obserued For they are very ware lest they shoulde seme to be Authors of this alteration so great and hainous an offence is it to communicate vnder both kyndes accordyng vnto the institution of Christ. Wherfore they decree that the Popes good holynesse may graunt the libertye required and by his Apostolicall benignitie dispense therwith Let all y e faithful therfore know that the vse of the cup is in no case allowed by y e Counsel that they thinke it cā by no ryght be required of the laymen but being required it may by the meere Apostolical benignitye be graunted But they which are rightly instructed in the C◅istian Ca thechisme playnly vnderstande that therein ◅ey haue no nede at all of the Popes dispensation bycause Christe hath not onely graunted vnto hys Churche but also seuerely hydden and commaunded Drinke ye all sayth he of thys Math. 26. For euen as he hath not commaunded to drynke hys body so also hath he not commaunded to eate hys bloud Neither is it any lesse absurde to eate the bloud of Christe than to drynke the body of Christe For by distinct Symboles Christe would erhibite these giftes of hys body and hys bloud But let vs see the conditions whereupon the Counsell of Trent decreeth that the vse of the
of Priestes But what profyte I praye you redoundeth vnto the Churche of GOD whether the Byshoppes be resident here or in any other place when as they neither teache nor yet can teach the people of y e wil of God which thyng â—…et is the dewty and office of Byshoppes But they neglectyng that haue turned thys office into Princely gouernamentes and vnder the rytle and name of Byshops they inuade the kyngdomes of the worlde hauyng no regarde vnto soules whose saluation tey ought by teachyng diligently to prouide for 〈◊〉 â—…he when they are preseut they are more hurte than when they are absent Whiche thing the Byshops them selues vnderstaâ—… better than my pen is able to expresse If they of the Papacy mynde in the Counsell earnesssly to prosecute the matter of Reformation why do they not wayghe the griefes proposed by the Orders of the Empyre vnto the Legate of Adrian the Bishop of Rome in the Imperiall assemblies at Norimberge in the yeare of our Lord. 1523. Unto whiche vnlesse they as it is mete aunswere who will beleue that they haue any regarde of thys thyng But whilest I exactely consider and waygh with my selfe all singular these things I can not hold my selfe but that I muste talke a fewe wordes with the Fathers of the Counsell Ye remember as I suppose the moste seuere admonition of the Lorde made by Malachy vnto the Priestes of the olde Testament And nowe sayth he vnto you is this commaundement Dye Priestes It ye will not heare nor consider in yput heart to geue glorye vnto my name sayeth the Lorde of holles I will send vpon you pouerty and will curse your blessynges and I will curse them bycause ye haue not considered it in your heart Beholde I will corrupte your seede and will cast vpon your faces the dongue of your solemne feast dayes and it shall cleaue faste vnto you And ye shall knows that I haue sent thys commaundement vnto you that my couenaunt myght stande whiche I made with Leuy sayeth the Lord of hostes I made a couenaunt of lyfe and peace with hym and I gaue hym feare and he feared me and was afrayed before my name The lawe of trueth was in hys mouth and there was no wickednesse fouâ—… in hys lyppes he walked with me in peace and equitye and dyd turne many one awaye from their synnes For the Priestes lyppes shoulde preserue knowledge and they shoulde seâ—…e the lawe at hys mouth for he is the Aungell of the Lorde of hostes But ye are gone out of the waye and haue caused many to be offended at the lawe ye haue broken the couenaunt of Leuy sayeth the Lorde of hostes Therefore haue I also made you to he dispysed and vyle before all people bycause ye kepte not my wayes but haue bene parciall in the lawe but the Lorde shall destroye both the master and the scholer out of the tabernacle of Iacob with hym that offreth an offring vnto the Lorde of hosses Knowe ye that thys admonition pertayneth vnto you vpon whome ye haue turned all the eyes of whole Christendome For euen as the Lorde made a league with the tribe of Leuy whose office was to kepe knowledge that beyng demaunded concernyng the will of GOD they shoulde aunswere and instructe the people of GOD So also woulde he haue the Byshoppes to be diligent kepers of the Apostolicall doctrine and to be successors vnto the Apostles not so much in seate as in doctrine But alas that thyng hath happened in our tymes and in the tymes of oure Elders which the Prophet complayned of concerning the priestes of hys tyme. For in steade of knowledge and the lawe of God are kept humane traditions whiche are repugnaunte vnto the lawe and will of God Ye haue departed from the way of the Lorde and haue bene an offence vnto many in the lawe of the Lord which haue embraced these doctrines Christ sayd vnto the man that was sicke of the palsey Haue confidence my sonne thy sunnes are forgeuen thee But contrarily ye Fathers of the CouÌ„sell of Trent saye Doubt my sonne and appoynt not assuredly of the remission of thy synnes The Apostle sayth The holy ghost beareth witnesse vnto our spirite that we are the children of God Contrarily ye in your Counsel decree that we must perpetually doubt and y t we must haue more regarde vnto our own vnaptnesse and weakenesse then to thys testimony of the holy ghost Christ sayth concerning the cup of the supper Drinke ye al of this Ye contrarily say Let not all but the priestes onely drinke of the Cup. Iohn sayeth Christ is made a propitiation for the sinnes of the whole worlde And againe The bloud of Iesus Christ clenseth vs from al sinne Contrarily ye fathers of the Counsell say That not only the sacrifice of y e crosse but also the sacrifice of the masse is a propitiation for oure sinnes Also that not only the bloud of Christ but also the fire of Purgatorye clenseth vs from some sinnes Christ teacheth vs to call vpon God only Ye being gathered together in this Counsel teach coÌ„maund tocal vpoÌ„ Saints also Christ concerning y e bread of y e supper saith Take ye eate ye Ye coÌ„trary ordayne y e it must be kept til to morow included and earâ—…ed froÌ„ place to place Christ sayth That whiche entreth in through the mouth defileth not man The counsel sayth If any man at certaine times abstaine not from the eating of flesh let him be accursed S. Paul sayth Led a Bishop be y â— husband of one wife which hath obedient children The counsel sayth Let a Bishop haue neither wife nor children and let such as be ioyned in matrimony be put out and suspended from this so holy an office But who can recken vp all the thinges in whiche ye papistical priests haue departed from the law of the Lord This also was the cause why the Prophet sayde in thys place I haue made you to be despised vile to all people bicause ye haue not intended in your hart to geue glory to God Therfore also is your glory troden vnder foote as in an other place the Lorde of hostes speaketh vnto Eli the priest Whosoeuer shall glorifye me I will glorifye hym but they which contemne me shal be made vile To y â— end ye would establish the glory of the priestes ye violate and teare in peces the Testament and laste will of the Lordeâ—… namely y â— priestes should be had in honor and estimation let the lay men be spoyled with the vse of the cup as the Counsell of Constance hath decreed It greueth you very much that the glorye honâ—…ure and estimation of priestesis euery where decayed which sometymes were moste highlye esteemed of Kynges and Princes and of the people of God Inipute this contempt vnto your selues your owne sinne is the cause thereof for that ye haue forsaken the law of the Lord and haue departed